5. Kaivalya Pada (4)

The occult powers are produced by birth, ___ herbs, incartations, austerities, or Meditation. ‘ Com :—The Power due to birth is brought about by corporeal change. ‘“ By herbs:” ¢. g., the medicinal preparations in the house of the Asuras (¢¢., Pétdéla). ‘ By incantations.” Such as the acquirement of “ Molecularity” (Animd), the capability of approaching the sky. “ Jy austerities” thd accomplishment of desire, e. g., being capable of attaining to any desirable form, the yogi moves about here, there and. everywhere, in accordance with his own unimpeded will. The Powers due to Meditation have already been described. :. Notes :—(1) ‘*Corporeal change’’—Sometimes the actions of the yogi in his earthly life are developed to such an extent that he is directly born among the gods, with a celestial body, and as such molecularity and the rest come to him naturally. ' (2) “ Have been described ”—in the foregoing section. Of the body and the sense-organs, developed into another kind,— , ‘

The transformation into another kind (results) from the transmutation of the material ; cause, ‘ Com :—The previous form having been disolved, the prodac« ‘tion of the following change is due to a re-arrangement of the constituent particles. The material causes of the body and the -sense-organs, in helping their modifications or effects, by ‘means of transmutation, depend upon such instrumental causes a8 virtue and the rest. ! Notes :—Transmutation of the material cause’’—The material cause of the body are the five elements Earth and the rest, and that of the sense-organs is Self-consciousness ; and the ‘ transmutation’

136 YOGA-DARSANAs

mentioned in the aphorism consists in there-arrangement of the various particles making up such causes. Itis this transmutation, brought about by the past actions (virtuous or otherwise, of the agent), which leads to the change of the kind of body and the sense-organs. 6.9., various deeds tend to transmute the particles of the elements &c.,in such a manner as to bring about a celestial body for the agente

To the material causes, the instrument is non-efficient ; from it (proceeds) the piercing of

the covering,—as in the case of the husbandman. Com :—The instruments in the shape of virtue &., are no helps to the mutations of the material causes; for certainly the cause is not urged by the effect. How then? ‘“ From it . proceeds the piercing of the covering fc.,” As the husbandman,—desiring to irrigate, from a full supply of water in one field, another field in the same plane, or in one lower or higher,—does not carry the water by means of his hands, but only cuts through the bunds, on the opening of which the water of itself flows through the adjoining field ;— so in the same manner, virtue pierces the covering of the material causes, in the shape of vice, on the removal whereof, \ the material causes of their own accord, supply their various modifications. Or again, as the same husbandman in the same field is not capable of supplying either liquid or solid ingredients to the root of the paddy; what he does is to remove from the field all foreign weeds and plants, on the removal whereof the ingredients of themselves enter into the paddy-roots ; so in the same manner, virtue is only the cause of the suppression of vice—parity and impurity being diametrically opposed to each other—and it is no cause in the operation of the material cause. In this connection Nandiswara and others, should be quoted as examples. On the other hand vice also only tends to suppress virtue; and then follows the change into impurity—e.g. Nahusha changed

into an Ajegara serpent and the like.

PADA 1V—-SUTRA 4-6, 137 “ When the yogi creates (for himself) many bodies, then, have all of these one and the same mind, or has each of these , aseparate mind? Reply :

The created internal organs proceed from . Self-consciousness alone.

Com :—The yogi produces the created internal organ with the help only of Self-conscionsness, the cause ef internal organs. Consequently each body has a (separate) internal orgaa.

In the diverse tendency-of the many, the impelling internal organ is one,

Com :—“ How should the action of many internal organs follow the tendency of the one internal organ ? ”—( thinking thus, the yogi ) makes one internal organ such as urges the others to action. Th-uce follows the diversity of action.

Notes :—(1) ‘‘In the preceding aphorism, the question having been solved as to how a Single individual can provide thinking principles for many bodies, the question arises as to how can many thinking principles act in concert and preserve the unity of the creator? If this unity be not admitted, there would be so many independent individuals, each following the bent of his own mind; and the idea of one individual acting as many without any loss of individuality would be lost. This doubt is removed by the explanation that the thinking principles provided to the many are in reality one, and entirely controlled by tie primary thinking principle (that which is related to the occult power displayed), of which they are mere scintillations ’’—Rajendra Lal Mitra—‘* Yugasutras ’”’

Thereof the contemplation-born is with+ out impressious or residua.

Com :—The created internal organs are of five kinds, the occult powers beiug due to (1) birth, (2) herbs,(3) incan-

18

138 YOGA-DARSANA.: -

tations, (4) austerities and (5) meditation. Of these, the internal organ which is brought about by contemplation, is without residua,—that is to say, it is free from all teudeucy to ! attachment and the like; and for this reason it has no cone af nection with virtae and vice ; because the yogi has had all his troubles ended ; for others ( besides the yogi ), there is an

! accumulation of karmic impressions,

Notes :—(t) “ And for this reason &c.’’—The connection of virtue and vice being due to attachment &c.

The actions of the Yogi are neither white nor black; those of others are of three kinds.

Com :—The classes of actions are fourfold—(1) the black, (2) the white-black, (3) the white,—and (4) the non-whitenon-blavk. Of these the black kind belongs to the evilminded. The white-black, is performable by external means ; and in connection with this, the Xecumnlation of karmic residua is due to the infliction of pain and doing of kindness to others ; the white one belongs to those given to penance, study and contemplation ; this kiud, being confined solely to the internal organ, cannot be performed by external means, and as such, is not due to the infliction of pain on others, The “‘Non-white-non-black ” belougs to the Sanyasis, whose troubles are at an end and who are eqnipped with the final or highest body only. Of these, to the Yogi belongs the non-white

oe becanse he has renonnced all desire for fruition—, and the nonwhite—because of non-acceptance. Those of other beings, are of the former three kinds.

Notes :—(1) ‘‘ The Black’? &c.,—The ‘ black’ being due to Darkness leads to pain such as animal slaughter ; the ‘ white-black ’ being due to Foulness Jeads to pleasure ending in pain, as the offering of sacrifices and tlis like; the ‘white’ due to pure Goodness leads to’

wanalloyed pleasure, such as study, contemplation and the like; the fourth is beyond the reach of the attributes, and as such free from “both pleasure and pain.

(8) ‘‘Because he has renounced J:c’’—He is untouched by the efleets of wirtuous deeds because he has renounced all desire for their effects in

• the shape of future aggrandisement; and he is free also from the effects of the vicious actions because such he never performs. (8) ‘* Infliction of pain and doing of kindness dc.’’—As for instance in a g#acrifice, much pain is inflicted on the animals that take part therein ; and kindness is shown when the priests are handsomely paid for their services.

Thence is the manifestation of the impressions or residua which are suitable to its fruition.

Com :—*“ Thence” t.e.,from the threefold action “ which are suitable to its fruition” —i.e, suitable to the particular fruition of actions of particular kinds ; that is to say, those residua that help the fruition of the action,—of these alone there is the manifestation. For a celestial or godly action, in its function, can never lead to the manifestation of the infernal, the bratal or the human residua; on the contrary, what is manifested or enlivened (thereby) is only the residua that ure con . formable to celestial existeuce, The same consideration holds respecting the hellish, the bestial and the hnman (actions).

Notes:—(1) Of particular kinds’’—i.e., actions either virtuous or otherwise.

On account of the uniformity of memory and impressions (residua), there is sequence or uninterruptibility of relation, even after breaks by class, locality and time.

Com :—The beginning of the fruition of the action leading to the feline birth, is always enlivened or manifested by the. particalar manifesting cause which leads to its manifestation ; -

and as such, if this fruition,—even though removed or interrupted either by hundreds of species or by great distance, or by hundreds of cycles,—again happens to become manifested only through its own special manifested causes ; then jt becomes vivid by taking hold of the residua brought abont by the previons experience of feline birth. Why ? Because, of these (residua), the only manifesting. cause is an analogous action, even though they may be removed therefrom ; and in this manner there is an uuinterruptibility or continuity of relation (between the residua and its analogous manilesting action). Why? Becanse “of the uuiformity’ of memory and the impressions”, (That is to say)—As the experiences, so the impressions; and these latter are exactly similar to the Karmis residua; and lastly as the residua, so the memory (or Instiuct). Thus we see that memory or instinct is due to impressions removed therefrom by class, lacality and time. This memory again produces impressions. Thus these impressions due to memory are manifested ‘by the force of the attainment of the function of Karmic residaa. -Consequeutly, even of the interrupted (actions and truition) the sequence is established, on acconat of the uninterruptibility of the causal relation.

Notes :—(1) ‘* These are exactly similar to the Karmic residua’’—The purport is that, as the apurva, the Unseen Force, though produced by transitory actions, is yet lasting and capable of bringing about its effects after a time; so in the same manner impressions, though produced by fleeting experiences, are yct lasting.

(2) ‘*attainment of the function &c. ’’—i.e., by the rousing or vivitying energy of the karmic residua. .

(3) ‘* According to the preceding aphorism, the residua of the former births are the causes of manifestation of certain effects; but since concomitance is necessary bet'’cen cause and effect, while the intervention of many dissimilar births between two similar e-uses an interruption, it may be urged that residua are not the cause of menory, as aileged. The objection is met by saying that the memory yemains, and therefore the sequence is, ohviously, not broken it

JM Lb Ixt,

Besides there is no beginning about them, because of the eternity of desire.

Com :—OF these residua there is no beginning, becanse of the eternity of desire. The selfish desire— may I not cease to exist,” “may [ live’—met with in every individual, cannot be said to be natural (product, and as such not eternal). Why ? (Because), How else, would there be,—for the newly born infant who has not yet experienced death—any fear of death, which is dne only to aversion and pain? For certainly

: a natural object does not admit of a canse (instrumental cause),

• The fact therefore is, that the internal organ chained to eternal residua, throngh certain canses, gets hold of.some of the residna, and then comes forward for the experience of the spirit.

Other theorists have asserted that the internal organ is expansive and contractible, like the jar-and-mansion lamp ; and as such, it is of the same form as thatof the body ; and thus would be explained its existence in this interrim, as also its rebirth. The Masters however lay down that, what is expansive and contractible is only the function of the internal organ, which of itself is omnipresent. This (internal organ) again is dependent on causes such as virtue and the like. The cause again is of two kinds—external and internal; the former is such as is due to bodily means—e. g., hymn-singing, charity and reverence; the latter depending on the internal organ alone,—e. @., faith and the like. As isdeelared: “The pastimes of the Yogi, friendship and the like, are naturally independent of external means, and (as such) bring about the highest virtue” Of these two canses, the mental is the stronger. Why? Because, what can snpersede wisdom and dispassion ? who can render the Dandaka forest bare by bodily action, without mental strength? and who can drink up the ocean, like Agastya ?

Notes :—(!) “ How else...aversion and pain’’: Supply here: ‘if you do not accept the residua of pain caused by death, which occurred in the previous births’—This objection is levelled against the atheists who assert that everything is the product of nature, and deny the existence of anything eternal.

(2) ‘* For certainly a natural chject dc.’’—anything that is due to mere nature cannot be dependent on any cause, like the heat of fire.

(3) “ Vhe internal organ through certain causes &c,'’—Such a cause is the action whoso time of fanction happens to arrive at the time being.

(4) “ Gets hold of &c.’’—i. e., such residua become manifested.

(5) “ Like the jar—d—mansion lamp ’'—The light of a lamp is contracted or expands, according as it happens to be placed in a jarorina large house; similarly the internal organ, through its substrate being either

that of a feline or an elephantine body, would contract or expand, and as such would be small or large accordingly; and such the mind can he said to be of the same size as the body it happens to occupy. This theory is opposed to the atomic character of the mind, as laid down by Kanada and his followers. The view of the author himself is that the mind is neither atomic, nor dependent on the size of its substrate; but it is vast, or omnipresent.

(6) ** Its presence &c.’’—During cyclic dissolution the mind is said to be living in the subtle body, and hence of the same form ; and it is this subtie body equipped with the aforesaid mind which takes its birth again in the following eycle. Thus accordiag to these theorists, such existence of the internal organ between two births can only be explained by making the mind depend for its form on the body it oceupies; according to the author however the mind is ominpresent, and az such there is no difficulty in explaining any facts with regand to it.

(7) “The highest virtue ’’—i. e., the white action (see above).

Being held together by cause, effect,

substratum and support, the absence cf these would

produce their absence,

Com :—“ Cause’’"—From virtue results pleasure, and from vice paiu; from pleasure proceeds attachment and from pain aversion; thence follows endeavour; and the agent acting throngh this endeavour, by mind, words and body, tends to favour one individual and hurt the other; thence follow

-wirtue and vice, pleasure and pain, attachmeut and aversion,

—this operation constitutes the wheel of metempsychosis ;

-of this ever-turning wheel, the guiding force is Ignorance; ' the root of all troubles. Such is the “ cause.”

“ The effect” is that on which is based the existence of

virtne and the rest; (for) there is no production of that

_ which never before existed. The mind, eqnipped with its

• faculties, is the “substratum” of the residua ; ie when

; the faculties of the mind have been destroyed, the

| residam cannot continne to exist, for want of a substratum. That with a view to which an object enlivens a particular residuam, is the “support” of such a residuum. .

Thus, all residua, being held together by these—canse,

| effect, substratuin and support—, when these latter cease to

• exist, there follows the absence of the residua based npon them.

‘ Notes :—(1) The aphorism answers the question—how can the eternal be undone? The purport of the reply is that, since desires are the sum total of cause, effect, substratum and support, one has to remove those conditions which produce desires, and that removal

| §pso facto removes desires.

(2) ‘* Therets no production &2.’’—This ts added in order to meet

• the following objection: “ How can thore be any permanent conglomeration of the cause with the cffect? Or again, how can the absence of the effect lead to the absence of the cause? For certainly the cause exists even during the absence of the effect.’’ The scnso of the reply is that, wo deny the production of any entity that never existed (see Sankhyakarika—9). All that we attribute to the present cause is the faculty of manifesting the effect which has all atong lain latent in its material cause. And of course the permanent conglomeration of the cause with the effect becomes quite compatible wien considered with reference to the effect in its latent state.

" (Objection) :—‘ There is no production for a non-entity ; nor is there any destruction of an entity ; under the circumstances, how would the residua, being entities, be undone ?’—(Keply)—

t

144 - YOGA-DARSANA, .

Past and Future exist in real nature, in _— ~ consequence of the difference in the conditions of ; the properties. __

‘ Com :—That which zs to de is the “future”, and that which has been is the “past”, and that which zs fulfilling its » function is the present. These three are cognisable by (Yogic) cognition. If these did not exist in reality, then there would be no cognition, without an object. Therefore the past and the future do exist in reality. And further, if the agency bringing about the effects of actions— partaking either of enjoyment or of lsolation—were a nonentity, then the endeavour of experts with a view to—vze., by means of—that (agency) would be inexplicable. The cause is capable only of exhibiting to the present time the already existing effect (lying latent), and not of bringing forth an altogether: new entity. <A perfectly established cause only helps the effect

in a particalar way, but does not produce any thing new. An object is always endowed with a number of properties ; and such properties exist in accordance with ditferent conditf tions, And though the present, being related toa certain individual, exists materially, yet the same cannot be said with recard to the past and the future. How then? The future exists in its manifestible (that which 7s ¢o de manifested) form; as the past exists in the individual that as been. The manifestation of form is only possible for the conditions of the present ; and it is not possible for those of the past or of the future. And during the existence of our condition, it is quite compatible that the other two conditions should exist in close relationship with the (same)- object ; hence the existence of the three conditions is not preceded by their non-existence. |

They are individualised (manifested) or subtile and consist in attributes.

Com :—The aforesaid properties, having the three conditions, consist in the individnalised—i. ¢. in the present— and in the subtile—. ¢., the past and fatare, these latter form- . ing the six non-specific elements. All these however are ouly particular formations of the Attributes, and hence, iu reality, are of the nature of these Attributes. As says the authoritative injunction : “The highest form of the Attributes does not come within the range of vision; what does come within visual range is altogether insignificant, like (MAya).”

Notes: (1)—‘*The simple proposition inthis aphorism is that all properties are mere modifications of the three primary Attributes (Goodness, Foulness, and Darkness) circumstances may make them subtile or gross; bat, whether one or the other, they consist of nothing but the three Attributes...modified in some form or another. They are mero modes of being, but not radically different beings.”—Mitra.

(2) *‘ The six non-specific &c. "—The Yogavartika does not admit of this reading

(3) ‘‘ Injunction "—This quotation is said to be from a work on Sankhya by the Rishi Varshaganya, named in the Surkhya Tattwa— Kaumudi.

an

If all objects on the Attributes, how do you explain (the singular use, such as) ‘one word,” ‘one sense”? Reply :

From unity of modification (results) the

one-ness of a thing.

Com :—Of the Attributes,—capable ot illumination, activity and inertness—and of the nature of the means of perception (grahana),—there is one modification though the form of a seuse—organ, constituting the ear, a seuse-orgaiu and of (the same attributes) being of the nature of the object of perception there is another moditication through the form of sound, making sound the object: of sound and the rest, ressemly

bling each other in form, there is one modification, the earthatom, having for its components the rnadimentary elements ;

and of these (sound &c.) again, there is another modification the earth,—the cow, the tree, the mountain and the like; similarly among the other elements, there can be only a single common modification, based on their respective properties, viscidity, heat, elasticity (pranamitwa) and spaciousness

(avakasaddna).

“There is no object which is not accompained by an idea ; on the other hand, we have ideas not accompained by any object such as those occuring in a dream ”—The Nihilists who in this manner set aside the reality of the form of the object asserting, as they do, that ‘the object is only the creation of an idea, like objects of a dream, and it does not exist in reality’ ;—how can these persons be believed who despise and abandon the reality of the object, on the strength of the untruthful knowledge of vikalpa,...the object which has by means of its inherent capability presented itself before him in its real form ? ~— Wherefore is this improper—? Reply:

Notwithstanding the sameness of the object, the course of the two are distinct, from diversity of the internal organ.

Com :—A single object, occupying many internal organs, is (said to be) ‘common’ ; and this (object) is not due to the agency of a single internal organ (or mind), nor to that of many minds; it exists by itself, How? Because of the diversity of minds, notwithstanding the sameness of the object. That is to say, even on the sameness of the object, the mind has the idea of pleasure, through virtue, and also the idea

“of pain from the same object, through vice; from the same the idea of delusion, through ignorance ; and lastly from that very object, the idea of indifference through right vision. Under such circumstances, to whose mind can such an object owe its existence? Certainly it is not likely that the object created by one raind should affect another mind. Consequently of the odject and the idea (or cognition),—distinct from each other on account of their respective characters of the coguisable and the cogniser.—the course is distinct ; and there is not the slightest tinge of any confasion among these,

According to the Sankhya view again, the object is endowed with the three Attributes ; and the function of the Attribates is mobile ; hence the object is related to the minds through the instrumentality of virtue and the rest, and through its different forms, becomes the cause of the different cognitions, appearing in accordance with the aforesaid instraments,

Notes: (1) A simple object gives rise to different ideas in different minds, through the difference in the action of the three Attributes (Vide Sankhya-tattva-kawmudi—, 7 and Bhoja's commentary.—‘‘ On beholding an attractive woman, pleasure is felt by an amorous person, pain by her rival, and disgust by an ascetic.

(2) ‘* and certainly it is not likely éc.’’—For if it were so, the one person’s cognition of redness would produce the same idea in the minds of all persons.

Some people have thus declared : ‘The object is coexistent with cognition, because it is cognisable, like pleasure and the like ”—These people by this means set aside the commonality (of object and cognition, mentioned above), and thus deprive the object by of its character, at all times, past as well as present,

( To these subjective Idealists it is replied..»—

148 - YOGADARSANA. .

Nor is the object dependent upon a single mind ;—(because) what would it be when not cognised by that ?

Com :—If the object depended upon a single mind, then, if that mind were either confounded or suppressed, then the form of the object would not be apprehended thereby ; nor would it be amenable to any other mind (being dependent upon the former alone); and as such it would become ‘“ uncognised ” (apraménaka) ; t.e., its character would not be comprehended by any one; under such circnmstances, what would the object be ? Then again,being connected with the mind, whence would it be produced? ‘Those parts of the object which were not present (before the particular mind) would cease to be; similarly the non-perception of the back (of a certain animal) would lead to the non-cognition of the stomach as well, For these reasons, the object must be independent, common to all perceiving agents. Minds too are independent and act differently with regard to each person. From the connection of these two ( object and mind ) results cognition (or perception), which constitates the experience of the person.

Note: (1) This aphorism, which is left out by Bhoja, is meant to meet the following objection: ‘‘ Granted, that the object is distinct from the cognition ; even then the object, being insentient, could not lead to the recognition of itself without cognition by which it is illuminated or manifested ; and as such the object can exist only along with cognition and not at any other time’’—The difficulty is met by the aphorism by propounding the question—whence is the object produced ? If from the cognising agent, then is this agent, the cognising mind, one or many? The latter alternative is impossible because opposed to general experience. If, however, the object were the result of a single mind, then on that particular mind ceasing to take notice of the object, the object would cease to exist ; and it ‘would not be possible for any other person to notice it; which ia opposed to all common experience.

PADA 1V—sutRA 17-19, 149

;

A thing is known or unknown, in conse-

• | quenceof the necessity of the mind being tinged by it.

Com :—The object, being of the natnre of a magnet, connects

| with itself and tinges the mind, which is of the nature of

| soft iron. The object whereby the mind is tinged, is known ; and all objects besides this are unknown? Thus on account of the object being known and unknown, the mind is modi-

: fiable.

_Notes:—(1) ‘“ Being of the nature of a magnet &c.”"—Like the mag- - net, the object is devoid of all action in itself, but draws the iron-like active mind to itself by means of the sense-organs and tinges it—i.e., moulds it into its own form.

j 1 @2) ‘*On account of the object being known &c.’’—i.e., If the mind were not modifiable, the fact of the object being known or unknown would be inexplicable. This fact also serves to distinguish the mind from the spirit to whom all abjects are always known. . i

{ ” He to whom such a mind itself is an object, to such a one—

_ Sutra 18:—The functions of the mind are always

' ‘known, for its presiding spirit is unmodifiable,

• ' Com:—If like the mind, the spirit also were liable to mutation then would its objects also, in the shape of the functions of the mind, be known and unknown, like sound

• and other objects. But the constant consciousness and perceptibility of the mind leads to the inference of the

. immutable ( or constant ) character of its presiding spirit.

' The following question may arise—The mind itself may be illuminative of itself as well as of the objects, like fire ; against this it is declared— oo,

It is not self-illuminative, since it is

: perceptible,

1

}

L

Com:—-As the other senses,as well as sound and other objects, being perceptible, are not self-illuminative, so should also the mind be understood to be. Nor can fire be an instance here; because the fire does not illuminate its non-illaminated form. Moreover illumination is seen to follow the connection of the illominated and the illuminator ; but such connection is not possible with regard to one’s own form. And again, the assertion that “the mind is self-illuminating ” literally means that it is not cognisable by any person.—e. g., Space ( AkAsa) existing in it own nature, can never exist in any other object. But the actions of all living beings are seen to follow from the

. consciousness of the activities of their mind-e. g., “I am angry,” “ [ am afraid,” “in this is my attachment, and to this my aversion, ”—such consciousness would not be explicable, if the mind were not perceptible.

(1) “ Moreover illumination is seen to follow &c’’—All action is

. based on the relation of the actor, the action and the instrument; as cooking is based on the relation of the cook, the action of cooking and the article cooked ; similarly illumination being an action, must also be based on a similar relation; but such relation is only possible among different objects and not in a single object.

(2) ** But the actions of all living beings &c'’—‘* This meets tho theory of tho non-perceptibility of the mind (by the spirit ).

Two ( objects ) cannot be cognised at one and the same time,

Com:—At one and the same time, it is not possibe to cognise one’s own form as well as that of others. The Nihilists hold that the action, effect and cause (origin, action and instrument) are all identical.

Note :—The meaning of the aphorism is that the mind cannot perform the two acts of perception and self-knowing at the same time, and therefore it is obvious that it cannot by itself be the cause of intelligence.

PADA 1V—SUIRA 21. 151 ‘ It may be held that the mind suppressed by its own natare is cognised by another mind, following close upon it. -

(Reply)

(1f) cognition by another mind (be postulated ),—there would be an infinity of cognitions and also an admizture (or confusion) of memory. Com: Ifthe mind were perceived by another mind, then ; whereby would the cognition of that cognition be perceived? If by another cognition, and this last too by a fourth and so on, then we would be landed ona regressus ad infinitum,—and there would also arise a confusion of memory ; for, so many as there are perceptions of cognitions to cognitions, as many would be the (corresponding ) memories. And from this admixture would result the non-ascertainment (7.¢., uncertainty) of any one memory. Thus (we find that) the Nihilists have confounded everything, by denying spirit as the (one ) cogni- . ser of (all) cognitions. These Nihilists again assuming cogniser-ship at random, cease to be logical. Some of them assume @ mere entity, and hold that there is a certain entity which discards the present five skandhas or ‘ bodies’ and takes to other skandhas ; and having asserted this much, they fight ehy of Trasy the same (entity): Thus “for the sake of the dispassion of the form of great disgust for the skandhas, and for that of the non-production or suppression thereof, I will lead the continent life under a preceptor, ”’"—having said this, they again turn to suppress the very existence of the entity. The Sankhya, Yoga and the other systems declare that the word “swa”, denotes the lord of the mind, the spirit, the cogniser. _ Notes: (1) ‘‘ Suppressed by its own nature’’—i. e., on account of its destructibility. ’ (2) ‘Confusion or admixture of memory ’’—because on one idea being called to memory all its attendant ideas would arise to infinity ; because the series of cognitions would be unbroken on account of all

of them being equally related to one another; and the memory of one cognition would hold with it the whole series; and it would be impossible to determine which is the particular idea that has been revived. :

(8) “Suppress the very existence of the entity’’—t.e., by denying the spirit, they strike at the root of the denotation of the word ‘‘1’’ Here Vijnana Bhikshu: ‘‘ These Nihilists by so doing become quite illogical, because on the one hand they deny the existence of the cogniser (the spirit), and on the other they accept and strive after spiritual beatitude &c.’”’

How? i

The non-transitional spirit (obtains) the consciousness of its own cognition, when it takes its form. ; Com :—The sentient faculty, unmodifying and unchanging, being reflected in the modifiable (the mind), falls in with its functions; and the function of the cognition (or understanding) is said to be identical with that of the internal organ (mind), on accounts of its ( the reflected sentient faculty ) merely imitating the fanction of the mind which has attained the form of the superimposition of the sentient faculty. As is declared : “ Neither the nether world, nor mountain caves nor darkness, nor the crevices of the ocean,—(none of these,) is the cave where the eternal Brahma is concealed; the wise call it the function of the mind, “ pure and simple.”

[Note :—The aphorism is capable of a double interpretation, the difference resulting from the construction of * taddkdrdpattya.’” The clause may be taken to mean : (1) “ When the soul takes éts form’” (é. e.) when the soul takes the form (of the mental function), and (2) “ When the mind tukes the form of the goul.’’ At first sight the order of the sutra would favour the first interpretation, and Professor Dvivedi accepts this interpretation which is also noticed by Dr. Mitra as being based on the interpretation of some “later commentators.”

’ But a little consideration will show that the second interpretation is the proper ope. Because as the Bhashya says, when the soul is reflected in the mind, it is the reflecting object that should take the form

-of the reflected object, not otherwise. So it must be the mind that takes the form of the soul which is ‘‘ unchanging” (upratisankrama), end as such cannot take the form of any other object. Vachaspati Misra favours this interpretation. He explains the aphorism thas : “ The soul’s consciousness of its own cognition (results) when the mind takes its form,—i. e., when the mind becomes the substratum , of the reflection of the sentient faculty, and as such takes its form. As for example, even without any action of the moon, the clear rippling water reflecting the disc of the moon manifests the moon also as woving; in the same manner, even without any action of the sentient faculty, the mind reflecting the image of the sentient faculty mani- | fests the sentient faculty as being active through its ( the mind’s) action, &c, and attaining to its character of the experienced, supplies | the sentient faculty with the character of the experiencer.”’ The force of the argument here depends upon the distinction made ’ between intelligence (sentient faculty) and the function of the understanding (cognition); for the soul, though intelligence itself, does not exercise any function.

It is for this reason that it is held (that)— ;

~-The mind tinged by the seer and the

seen, is (able to perceive) all objects,

Com :—The mind is tinged by the cognisable object, and being itself an object, is conjoined by the subjective (knowing) soul to its functions; thus does the mind become ‘tinged by the seer and the seen’;—i.¢., eulivened by the object and the subject, and fallen in with the forms of the sentient and the insentient,-and appearing non-objective though really objective, and sentient though really insentient,—‘resembling the rockcrystal, —is said (to be able to perceive) all objects. It is for this reason that certain people being led away by. this similarity of the mind, bave declared it as alone sentient. Others again hold that all this is mere mind ; apy other object, cow or pot &c. together with its cause does not exist. All these (theorists) deserve to be pitied. Why? Becanse for their mistake, there is a ground in the shape

t

of the mind enlivened by every kind of form. Consequently in meditative conscicusness the object cognised being a reflection, is distinct from it (the mind), becanse of its (the mind) being its substratum. If this object were only the wind, then how would the form of conciousness be ascertained by conscionsness itself? For these reasons, it is the Spirit by whom is determined or ascertained, in consciousness, the reflected object, Thus then those alone are the right thinkers who differentiate the cogniser, the cognition and the cognised in their respective characters,—(basing the differentiation) on tho differencein the mind as enlivened by each of them severally.

Notes :—(1) ‘* Dy the subjective soul to its functions '’—‘its’)—Of the soul. Tho function of the soul is nothing more than its reflection in the mind.

Wherefore is this? ( Reply: )

Though variegated by innumerable impressions, it exists fur another, because it operates by association. 1, siyegele 5 pets

Com >—The mind, though variegated by innumerable impressiona, yet exists for another's purpose,—that is to say, for the experience (or enjoyment) and liberation of others, not for its own parpose, because it operates by association, like a house, The mind, operating as it does by association, can hever exist for itself, For certainly, a mind operating for pleasure is not for its own pleasure: nor is wisdom for ite ewn wisdom ; on the other hand, both of these are for another's purpose. This *ancther” is the soal with a purpese—the purpose being experience and libera-~ tion, and net any and everything other than mind If the Nihilist were te bring forward asy object at random (as being the “other” tor whose eake the mind operates),

all suck objects would be found to be operating by association | amd asanch, existing for the sake of something else. The particular “ another,” the soul, just spoken of does not operate by association. Note :—(1) Mind for “pleasure d&c.’—" Pleasure” here implies experience, and “wisdom ’’ liberation. With this aphorism, of Sankhyakarika XVII, eqaqavent &c.

For the knower of the difference, (there is) cessation of all thought of the nature of self. Com :—As in the rainy season, from the sprouting forth of grass is inferred the existence of the seed, so in the same manner, when we find a certain person horripilating and shedding tears of inward pleasure, we infer the existence of its seed in the shape of some peculiar deed, partaking of the nature of Bliss, done in the past (and now bearing its fruit). For such a one the natural hankering after the nature of self is (continually) operating. The absence ef such deeds leads to what is thus declared: “having renounced his own nature, by reason of some deficiency, there arises a liking for the sceptic view and aversion to the standard doctrine; during this state is a hankering after the nature of self, in this form: Who was I? How was 1? What is this ? How is this ? Who shall I be? How shall I be? This hankering ceases for one who attains discrimination. Why? Because this is a curious modification of the mind; the soul however, in the absence of Ignorance, is pure, untainted by the properties of the mind. Therefore, for such an expert the hankering after the nature of self ceases. Notes :—(1) “ The sceptic view &c.’’—. ¢., The Nihilist’s sceptic position—viz: ‘There is no super-physical result of actions because of the non-existence of any super-physical region.” The standard doctrine is the one expounded here,

Then the mind is turned towards discrimination, and is bowed down by Isolation.

Com :—The mind, that was bowed down by objects and bent towards ignorance, now becomes otherwise—i. e., bowed down by isolation and bent towards discriminative knowledge.

Notes :—‘‘ Now’’—when the mind has become conscious of the difference.

1n the intervals thereof, there are other cognitions, due to impressions.

Com :—In the intervals of the mind, being bent towards the discrimination of itself, flowing in the current of the discrimination of matter and spirit, there are other cognitions such as, “I exist,” “This is mine, ” “I know” or “* I do not know.” Whence? From the fading seeds, the foregone impressions.

Notes : (1)—“ Bent towards discrimination of itself’’—i. ©., of the mind from the sentient faculty; Vachaspati Misra explains “Pratyaya’’ as that which cognises—i. e., the mind.

(2)—“ Flowing] in the current dc.”—This explains the preceding epithet—‘bent towards the discrimination of itself.’

(8)—“Foregone impressions’’—i.e., the fading impressions of the former waking state.

During the progress of isolation, when in the intervals the mind rests from meditation, it is beset with some worldly ideas, sprouting from the non-fading impressions of the former waking state. Sach ideas are impediments and should be avoided.

The destruction of these should be as already described in the case of the distractions.

Com:—As the distractions, on the destruction of their sprouting faculty, cease to be capable of sprouting up, so in the same manner, the foregone impression having ite sproat-

, PADA IV—sUTRA 29, 157 ing faculty barnt up by the fire of wisdom, ceases to give birth to consciousness (or cognition). The impressions due to wisdom however depend upon the destroction of the operative capacity of the mind ; and therefore these are not considered here.

Notes : (1)—“ de already described in the case of the distractions ’’—in Sec II, 10-11.

(2)—“ Impressions due to wisdom”—i.e., to Supreme Dispassion. As these would naturally fall off on the destruction of the capacity of mind, so the means of the extirpation of these are not mentioned.

To the disinterested in even tllumination or discriminative knowledge (accrues) exclusive discriminative wisdom leading to the meditation called the “Cloud of Virtue.”

Com :—When such a Braéhmana loses all interest in illomination even—i. e., who desires nothing even from that, and becomes indifferent to it,—to him accrues exclusive discriminative wisdom; and thus the seed of metempsychosis being destroyed, no more cognitions are produced; and thus proceeds the meditation called the “Cloud of Virtue.”

Notes :—(1) ‘‘Non-aspiring éc.’,—One who has no desire for any of the fruits proceeding from ‘‘illumination’’ by which is meant “‘ the light of knowledge’’ resulting from discriminative recognition of the twenty-six elements of the Sankhya system; this illumination is described in Sutra 49, sec. III,.

(2}—* Cloud of Virtue ’’—i.e., the condition in which all Virtues are showered down. Any.

(8)—The meaning of the Sutra is: “When after this illumination, the Yogin works entirely without any attachment or desire, he reaches the state of supreme non-attachment wherein the light of the soul breaks out in full.” (Dvivedi) The sense is that though the Yogin may not wish for any reward, still the reward comes.

j

158 YOGA-DARSAWA. Satra (30) :—Thence the cessation of distractions and actions. : . Com:—On the attainment thereof, the distractions, Ignorance and the rest, are destroyed from their very roots, the good and bad actions also are put a stop to; and on the cessation of distractions and actions, the wise one becomes liberated, while living. Wherefore? Because misconception is the sole cause of worldliness. For certainly no one has ever witnessed the birth of one whose misconception has been removed.

Notes: (1)—‘ Thereof '—i.e., of the meditation called “Cloud of Virtue.”’

(2)—-‘* From their roots’’—The roots being the several kinds of impressions. ,

(8)—“ Is liberated’’—Because the cause of birth, life and experience, is the karmic residua enlivened by actions, distractions and impressions.

42 Of the Vaiseshika Sutra—Vitardgajanmddarsandt (“On account of the (ea non perception of the birth of one free from attachment).””

“On the appearance of the (aforesaid) Cloud there results a complete cessation of all afflictions and all works ; there is no longer any sense of affliction left in the mind of the Yogi; and he has neither any desire for work, nor any residua of former works left in his mind.”"— Nitra,

Then, in consequence of the infiniteness of the knowledge free from all coverings and impurities, the knowable becomes small.

Com :—The infinity of knowledge results from its being free from the obscurations of action and distraction. The faculty of knowledge, suppressed under the obscuring Tamas, is only occasionally uncovered and rendered operative by

(Rajas) and then becomes capable of cognising. Under the

circumstances, when it becomes clear of all impurities and

obecarations, then results its infiniteness. And from the

infiniteness of knowledge, the knowable becomes small—-like the firefly in the sky. In this connection it is declared : “‘ The blind man pierced the gems, the fingerless one joined them together, the neckless one wore it, and the tongueless one praised it.” .

Notes : (1)—“ In this connection it is declared ¢c.—Says Vachaspati Misra: “It may be objected—‘ granted that the-Cloud of Virtue is the cause of the cessation of actions and distractions together with their impressions; but why should not the Yogin be born again even when this cloud exists?’ The reply is given by the quotation. ( The sense of the reply being that) if the effect be produced even on the removal of the cause, then the piercing of gems by the blind and the other circumstances mentioned in the quotation would also be possible.’’

Vijoana Bhikshu however explains the quotation as a peculiar assertion of the Bauddha who says that such an ominiscience as ig above described, is as great an impossibility as the circumstances mentioned in the quotation.

Thereupon foll.ws the termination of the succession of the modifications of the Attributes, which have accomplished their end.

Com :--On the appearance of the Clond of Virtue, end the successive modifications of the Attributes whose ends have been fulfilled. Because (Attributes), that have fulfilled experience and liberation, and whose succession has ended, dare not tarry @ moment longer,

Note :—This aphorism meets the objection that, though actions and distractions would end, still the attributes, from their very mobile nature, would continue to undergo moditications and thus produce births experience &c. The sense of the reply is that the nature of the Attribates is such that when once their purpose (the experience and liberation of the soul) has been fulfilled, they cease to operate, with regard to that particular soul.—cf the concluding Sankhya Karikds, ,

160 YOGAD ARBANA, °

What is this succession? (Reply: )

The succession is the counterpart of the moment perceptible at the end of the modification.

Com :--The succession, consisting in the intervals of moments, is perceived by the end of modification, For the oldness of a new piece of cloth, at its end (destraction), does not follow without the consciousness of the successive moment (of its duration). This succession is seen to exist even with

“regard to eternal objects. The eternality is two-fold—the unchanging eternality, and the modifying eternality. Of these ~the uuchanging eternality belongs to the Soul and the modifying eternality to the Attributes. That object is eternal the modifications whereof do not destroy its real form. And as the forms of both Soul and the Attributes are not destroyed, therefore both of them are eternal. With regard to the pro- 4 ducts of the Attributes—Buddhi and the rest—the succession, perceptible at the end of the modification, has its own end perceptible; whereas it has not its end perceptible in the case of the eternal objects, ; the Attributes themselves with regard to the unchanging eternal, the liberated souls, existing in their own form, the existence of the form is perceived in succession ; and here tov, the succession, having its end non-perceptible, is assumed through the action of ewistence,—the assamption

being based up on “ word.”

Question :— Of this Universe, existing in the Attributes by its existence and progress, is therean end to the succession oF not ?” Reply :—This indeed is unanswerable ! Why ? The question admitting of an absolute reply is such as * Will all that is born, die?’ (The reply is): “Oh! Yes.” On the other hand, there is another question (not admitting of an absolute reply) such as “will every object that dies be born? The answer to this question must be a qualified one viz., the wise one whose desires have been destroyed und who has attained dis-

PADA 1V—SUTRA 34, B1 crimination, will not be born ; others besides snch a one, will be sutely born. Similarly on being asked ‘Is the homan species the highest or not ?’ the reply must be given in a qualified form: The human species is higher than the other animals, whereas it is not so in comparison with the Gods and the Rishis, The question “ Has the universe an end or not?” is unanswerable directly ; because (the reply must be ;) ‘for the wise one (above mentioned), there is an end to the continuance of the universe,—not for any other.’ For this reason, if the reply were based on any one of the two, i. e., if the reply were given directly—yes or no—withont qualification, there would be a mistake. Hence the aforesaid question must be broken up (before being answered.)

Notes : (1)—“‘ The word ‘succession’? is explained in this aphorism to mean the following of one momont after another, The object is to say that the lapse of time is reckoned by the succession of one moment after another, though there isa break between them one totality is divided into many parts only for facility of recken-

" ing.”’—Mitra.

It has been declared that Isolation follows at the end of the succession of the capacity of the Attributes. This Isolation is now described :

The repression of the Attributes, devoid of the soul’s purpose, is the Isolation; or it is the sentient faculty abiding in itself.

Com :—The repression (or inverse resolution) of the Attribates of the nature of cause and effect, that have fulfilled experience and isolation, and are (hence) unable to serve any farther purpose of the soul, is Isolation. The sentient faculty of the soul abiding in itself, ice., disconnected from the attributes of Buddhi, is pure; and (such a sentient faculty) continuing for ever in that condition, constitutes Isolation,

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